EMQ » April–June 2019 » Volume 55 Issue 3
By Miroslav Volf & Matthew Croasmun
Grand Rapids, MI: Brazos Press, 2019
208 pages
USD $21.99
Reviewed by Cameron D. Armstrong, International Mission Board, Bucharest, Romania; PhD candidate, Biola University.
News of theological institutions closing their doors is no longer news. According to Yale theologians Miroslav Volf and Matthew Croasmun, such is the case because professional theology has lost its way. Instead of discussing life’s primary question of how one truly lives the good life, academics opt for work that either protects or destroys long held assumptions.
The authors call their book a “manifesto” written for all types of theologians, both amateur and professional. Divided into six chapters, For the Life of the World is well-structured and the argument is simple to follow. Chapter One demonstrates that all humans, religions, and worldviews wrestle with the concept of what constitutes a truly flourishing life. Volf and Croasmun define the flourishing life as life going well, life led well, and life feeling as it should. Chapter Two explains that theology is in crisis because academic theologians have largely ignored the fundamental question of how one lives the flourishing life. The crisis is felt both externally, by realities of a shrinking job market and audience, and internally, by the avoidance of dealing with questions of human flourishing. Chapter Three forms the heart of the “manifesto,” calling theologians back to the ancient task of articulating visions of the flourishing life. Because God has made his home among us, the authors argue, such theological visions must vary according to context. Chapter Four discusses how a theology of the flourishing life is possible in modern pluralistic societies, with competing narratives based on various philosophies and religions. Flourishing life must also contain individual expressions. Chapter Five calls theologians to articulate visions of flourishing life they are willing to practice themselves, thereby giving credence to such theses. Finally, Chapter Six offers a Pauline vision of the flourishing life, grounded in righteousness, peace, and joy in the Holy Spirit.
One strength of the book is its compelling argument for the flourishing life as the overarching goal of theological study. The authors argue that Jesus’ main message concerned the inauguration of God’s kingdom, thereby providing the foundation for abundant, flourishing life. Likewise, many of the great theologians of Christian history centered on this theme.
One weakness is the authors’ hint of theological relativism. The Christocentric vision of flourishing life could be more so if, like Jesus, the authors would declare it right or true. Choosing not to take this step betrays a desire not to risk alienating people with other belief systems. Readers are left wondering why the great task of reclaiming theology’s purpose is worthwhile if the Christian vision is merely one possible path among many viable ones.
Nevertheless, the book is worthy of consideration for anyone interested in the future of academic theology. Imagining the modern theological academy articulating livable visions of the flourishing life in Christ is difficult. Yet, as Volf and Croasmun indicate, such visions are both possible and necessary.
For Further Reading:
Kelsey, David H. Between Athens & Berlin: The Theological Education Debate. 2nd edition. Eugene, OR: Wipf & Stock, 2011.
Volf, Miroslav. Flourishing: Why We Need Religion in a Globalized World. New Haven, CT: Yale University Press, 2015.
